in the Church concerning Preachers Is it fit that only one or two speak or many more if moved thereto 1 Cor. 14.30 31 32 33. A. If any thing be Revealed to another that sitteth by let the first hold his Peace For ye may all prophesie one by one that all may learn and that all may be comforted And the Spirits of the Prophets are subject to the Prophets for God is not the Author of Confusion but of Peace as in all the Churches of the Saints Q. Is there any Promise that Daughters as well as Sons shall Prophesie under the Gospel Joel 2.28 A. And it shall come to pass afterwards that I will pour out of my Spirit upon all Flesh and your Sons and your Daughters shall prophesie your old Men shall dream Dreams your young Men shall see Visions Q. Is that Promise fulfilled and to be fulfilled Acts â—â— 17. A. But this is that which was spoken by the Prophet Joel and it shall come to pass in the last days saith God I will pour out my Spirit upon all Flesh and your Sons and your Daughters shall prophesie and your Young men shall see Visions and your Old Men shall dream Dreams Q. Is there any such Instance of Old in the Scripture Acts 21.9 A. And the same Man had four Daughters Virgins which did prophesie Q. But may All Women speak or are any commanded to keep Silence in the Church 1 Cor. 14.34 35. A. Let your Women keep Silence in the Church for it is not permitted unto them to speak but they are commanded to be under Obedience as also saith the Law And if they will learn any thing let them ask their Husbands at Home for it is a Shame for Women to speak in the Church 1 Tim. 2.11 12. Let the Woman learn in Silence with all Subjection But I suffer not a Woman to teach or usurp Authority over the Man but to be in Silence Q. The first of these seems only to relate to Women that have Husbands What comes of them that have none The second speaks nothing of the Church but only that she ought not to usurp Authority over the Man hath this no Limitation Doth not the same Apostle give Directions how Women that speak should behave themselves in the Church 1 Cor. 11.4 5. A. Every man Praying or Prophesying having his Head covered dishonoureth his Head But every Woman that Prayeth or Prophesieth with her Head uncovered dishonoureth her Head for that is even all one as if she were shaven CHAP. X. Concerning Worship Question WHat is the Worship that is Acceptable to God Answer But the Hour cometh and now is John 4.23 24. when the True Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and in Truth Q. Seeing Prayer is a part of Worship when ought we to Pray A. And he spake a Parable unto them to this End Luke 18.1 That men ought Always to Pray and not to faint Pray without ceasing 1 Thes. 5.17 Q. Hath God no respect to the Manner of Calling upon him For there is no Difference between the Jew and the Greek Rom. 10.12 for the same Lord over all is Rich unto all that call upon him Q. Doth God hear the Prayers of all that call upon him A. The Lord is nigh unto all them that call upon him Psal. 145.18 to all that call upon him in Truth The Lord is far from the Wicked Prov. 15.29 but he hears the Prayer of the Righteous Now we know that God heareth not Sinners John 9.38 but if any man be a Worshipper of God and doth his Will him he heareth And this is the Confidence that we have in him 1 John 5.14 that if we ask any thing according to his Will he heareth us Q After what Mannner doth the Apostle then declare he will Pray A. What is it then I will pray with the Spirit and I will pray with the Vnderstanding also I will sing with the Spirit 1 Cor. 14.15 and I will sing with the Vnderstanding also Q. Must we then pray always in the Spirit A. Praying always Ephes. 6.18 with all Prayer and Supplication in the Spirit and Watching thereunto with all Preseverance and Supplication for all Saints Q. Since we are commanded to pray always in it can we do it of our selves without the Help thereof A. Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought Rom. 8.26 27. but the Spirit it self maketh Intercession for us with Groanings which cannot be utter'd And he that searcheth the Hearts knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God Q. I perceive that without the Leadings and Help of the Spirit prayers are altogether unprofitable may not a man truly utter these things that are Spiritual without the Spirit 's Assistance A. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus Accursed and that no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 18.3 Q. That is strange It seems the Spirit is much more necessary than many called Christians suppose it to be some of which can scarce give a good Account whether they have it or want it But if a man speak things true upon the Matter are they not true as from him if spoken without the Spirit Jer. 5.2 A. And though they say The Lord liveth surely they swear falsly Q. It is apparent from all these Scriptures that the True Worship of God is in Spirit and as it is not limited to a certain place neither to any certain time what shall we think of them that plead for the Observation of certain Days A. But now after that ye have known God or rather are known of God Gal. 4 9 10 11. how turn ye again to the weak and beggarly Elements whereunto ye desire again to be in Bondage Ye observe Days and Months and Times and Years I am afraid of you lest I have bestowed upon you Labour in vain Col. 2.16 17. Let no man therefore judge you in Meat or Drink or in respect of an Holy Day or of the New Moon or of the Sabbath Day which are a Shadow of things to come but the Body is of Christ. Q. Seeing it is so may not some Christians as lawfully esteem all Days alike as others may esteem some Days above another What Rule giveth the Apostle in this Case A. One man esteemeth one Day above another another esteemeth every Day alike Rom. 14.5 6. let every man be fully perswaded in his own Mind He that regardeth a Day regardeth it unto the Lord and he that regardeth not the Day to the Lord he doth not
preparing War against all such as put not in their Mouths teaching for Hire and divining for Money p Mich. 3.5 11. Nor yet of those which teach things which they ought not for filthy Lucre's sake q Tit. 1.11 That run greedily after the Error of Balaam for Reward loving the Wages of Vnrighteousness r 2 Pet. 2.15 And through Covetousness with feigned Words making Merchandise of Souls s 2 Pet. 2.3 Men of corrupt Minds destitute of the Truth supposing that Gain is Godliness t 1 Tim. 6.5 but they know that Godliness with Contentment is great Gain u 1 Tim 6 6. and having Food and Raiment they are therewith content x 1 Tim. 6.8 ARTICLE XVII Concerning Worship THe Hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him y John 4.23 God is a Spirit and they which worship must worship him in Spirit and in Truth z John 4 24. For the Lord is nigh to all them that call upon him to all that call upon him in Truth a Psal. 145.18 He is far from the wicked but he heareth the Prayer of the Righteous b Prov. 15.29 And this is the Confidence that we have in him that if we ask any thing according to his Will he heareth us c 1 John 5.14 What is it then We must pray with the Spirit and with the Vnderstanding also d 1 Cor. 14.15 Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with Groanings which cannot be uttered And he that searcheth the Heart knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God e Rom. 8.26 27. ARTICLE XVIII Concerning Baptism AS there is One Lord One Faith so there is One Baptism f Ephes. 4.5 which doth also now save us not the putting away of the Filth of the Flesh but the Answer of a Good Conscience towards God by the Resurrection of Jesus Christ g 1 Pet. 3.21 22. For John indeed baptized with Water but Christ with the Holy Ghost and with Fire h Matth. 3.1 Therefore as many as are baptized into Jesus Christ are baptized into his Death and are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so they also should walk in Newness of Life i Rom. 6.34 having put on Christ k Gal. 3.27 ARTICLE XIX Concerning Eating of Bread and Wine Washing of one anothers Feet Abstaining from things Strangled and from Blood and Anointing of the Sick with Oil. THe Lord Jesus the same Night in which he was betrayed took Bread and when he had given Thanks he brake it and said Take eat this is my Body which is broken for you this do in Remembrance of me After the same manner also he took the Cup when he had supped saying This Cup is the New Testament in my Blood this do ye as oft as ye drink it in Remembrance of me For as oft as ye do eat this Bread and drink this Cup ye do shew forth the Lord's Death till he come l Cor. 11.23 24 25. Jesus knowing that the Father had given all things into his Hands and that he was come from God and went to God he raiseth from Supper and laid aside his Garments and took a Towel and girded himself after that he poured Water into a Bason and began to wash the Disciples Feet and to wipe them with the Towel wherewith he was girded So after he had washed their Feet and had taken his Garments and set down again he said unto them Know ye what I have done unto you Ye call me Master and Lord and ye say well for so I am If I then your Lord and Master have washed your Feet ye also ought to wash one anothers Feet For I have given you an Example that ye should do as I have done unto you m John 13 2 3 4 12 13 14 15. For it seemed good to the Holy Ghost and to us to lay upon you no greater Burden than these Necessary Things That ye abstain from Meats offered to Idols from Blood and from things Strangled and from Fornication from which if ye keep your selves ye do well n Acts 15.28 29. Is any man sick among you let him call for the Elders of the Church and let them Pray over him Anointing him with Oil o James 5.14 ARTICLE XX. Concerning the Liberty of such Christians as are come to know the Substance as to the Vsing or not Vsing of these Rites and of the Observation of Days THe Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost p Rom. 14 17. Let no man therefore judge us in Meat or Drink or in Respect of an Holy-Day or of the New-Moon or the Sabbath-Days q Col. 2.16 For if we be dead with Christ from the Rudiments of the World why as though living in the World are We subject to Ordinances Let us not touch or taste or handle which all are to perish with the Using after the Commandments and Doctrines of Men r Col. 2.20 21 22. For now after we have known God or rather are known of him why should we turn again unto the Weak and Beggarly Elements or desire again to be in Bondage to observe Dayes and Months and Times and Years lest Labour have been bestowed on us in vain s Gal. 4.9 10 11. If one man esteem a Day above another another esteemeth every day alike let every man be fully perswaded in his own Mind He that regardeth a Day regardeth it unto the Lord and he that regardeth not the Day to the Lord he doth not regard it t Rom. 14.5 6. ARTICLE XXI Concerning Swearing Fighting and Persecution IT hath been said by them of Old Thou shalt not Forswear thy self but shalt perform unto the Lord thine Oaths But Christ says unto us Swear not at all neither by Heaven for it is God's Throne nor by the Earth for it is his Foot-stool neither by Jerusalem for it is the City of the great King neither shalt thou swear by thy Head because thou canst not make one Hair white or black But let your Communication be Yea Yea Nay Nay for whatsoever is more than these cometh of Evil u Mat. 5 33 34 35 36 37. And James chargeth us Above all things not to swear neither by Heaven neither by the Earth neither by any other Oath but let your Yea be Yea and your Nay Nay lest ye fall into Condemnation x Jam. 5.12 Though we walk in the Flesh we are not to War after the Flesh for the Weapons of our Warfare are not to be
neither doth his Worship consist in it or need either the Wisdom Glory Riches or Splendor of this World to beautify or adorn it nor yet the outward Power or Arm of flesh to maintain uphold or protect it but it is and may be performed by those that are spiritually minded notwithstanding all Opposition Violence and Malice of men because it being purely Spiritual it is out of the reach of Natural men to interrupt or molest it Even as Jesus Christ the Author thereof did enjoy and possess his Spiritual Kingdom while oppressed persecuted and rejected of men and as in despite of the Malice and Rage of the Devil he spoiled principalities and powers Triumphing over them and through death destroyed him that had the power of death that is the Devil so also all his Followers both can and do Worship him Col. 2.15 not only without the Arm of flesh to protect them but even when oppressed For their Worship being Spiritual is by the Power of the Spirit defended and maintained but such Worships as are carnal and consist in carnal and outward Ceremonies and Observations Carnal Worships cannot stand without the Arm of Flesh. need a Carnal and outward Arm to protect them and defend them else they cannot stand and subsist And therefore it appears that the several Worships of our Opposers both Papists and Protestants are of this kind and not the true Spiritual and New Covenant-worship of Christ because as hath been observed they cannot stand without the Protection or Countenance of the outward Magistrate neither can be performed if there be the least Opposition For they are not in the Patience of Jesus to serve and worship him with sufferings ignominies calumnies and reproaches And from hence have sprung all those Wars Fightings and Blood-shed among Christians while each by the Arm of flesh endeavoured to defend and protect their own Way and Worship and from this also sprung up that Monstrous Opinion of Persecution of which we shall speak more at length hereafter § XV. But Fourthly The Nature of this Worship IV. True Worship in Spirit Establisht by Christ. which is performed by the Operation of the Spirit the Natural man being silent doth appear from these words of Christ Joh. 4.23 24. But the hour cometh and now is when the true Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to Worship him God is a Spirit and they that Worship him must Worship him in Spirit and in Truth This Testimony is the more specially to be observed for that it is both the first chiefest and most ample Testimony which Christ gives us of his Christian Worship as different and contradistinguished from that under the Law For first he sheweth that the Season is now come wherein the Worship must be in Spirit and in Truth for the Father seeketh such to Worship him so then it is no more a Worship consisting in outward Observations to be performed by man at set Times or Opportunities which he can do in his own will and by his own natural strength for else it would not differ in Matter but only in some Circumstances from that under the Law Next as for a Reason of this Worship we need not to give any other and indeed none can give a better than that which Christ giveth The Reason Christ gives for a Worship in Spirit which I think should be sufficient to satisfy every Christian to wit GOD is a SPIRIT and they that Worship him must Worship him in Spirit and in Truth As this ought to be received because it is the words of Christ so also it is founded upon so clear a Demonstration of Reason as sufficiently evidenceth its Verity For Christ excellently argues from the Analogy that ought to be betwixt the Object and the Worship directed thereunto God is a Spirit Arg. Therefore he must be worshipped in Spirit This is so certain that it can suffer no Contradiction yea and this Analogy is so necessary to be minded that under the Law when God instituted and appointed that Ceremonial Worship to the Jews because that Worship was Outward that there might be an Analogy he saw it necessary to Condescend to them as in a special manner to dwell betwixt the Cherubims within the Tabernacle and afterwards to make the Temple of Jerusalem in a sort his habitation and cause something of an outward Glory and Majesty to appear by causing Fire from Heaven to consume the Sacrifices The Glory of the Outward Temple and filling the Temple with a Cloud Through and by which Mediums Visible to the outward Eye he manifested himself proportionably to that outward Worship which he had Commanded them to perform So now under the New Covenant he seeing meet in his heavenly Wisdom to lead his Children in a path more Heavenly and Spiritual and in a Way both more easie and familiar and also purposing to disappoint Carnal and Outward Observations that his may have an Eye more to an Inward Glory and Kingdom than to an Outward he hath given us for an Example hereof the Appearance of his Beloved Son the Lord Jesus Christ who instead that Moses delivered the Israelites out of their outward Bondage Like Moses did from Outward so Christ delivers his from Inward Slavery and by outwardly destroying their Enemies hath delivered and doth deliver us by suffering and dying by the hands of his Enemies thereby Triumphing over the Devil and his and our inward Enemies and delivering us therefrom He hath also instituted an Inward and Spiritual Worship so that God now tieth not his people to the Temple of Jerusalem nor yet unto outward Ceremonies and Observations but taketh the Heart of every Christian for a Temple to dwell-in and there immediately appeareth and giveth him directions how to serve him in any outward Acts Since as Christ argueth God is a Spirit he will now be Worshipped in the Spirit where he reveals himself and dwelleth with the Contrite in heart Now since it is the Heart of Man that now is become the Temple of God in which he will be Worshipped and no more in particular Outward Temples since as blessed Stephen said out of the Prophet to the professing Jews of old The Most High dwelleth not in Temples made with hands as before the Glory of the Lord descended to fill the outward Temple it behoved to be purified and cleansed and all polluted stuff removed out of it yea and the place for the Tabernacle was overlaid with Gold the most precious clean and clearest of Metals so also before God be Worshipped in the Inward Temple of the Heart it must also be purged of its own filth and all its own Thoughts and Imaginations that so it may be fit to receive the Spirit of God and to be acted by it and doth not this directly lead us to that Inward Silence of which we have spoken and exactly pointed out And further This Worship must be in
Word is an Ordinance of Jesus Christ because first Christ appointed Ministers and Pastors to be in his Church But this cannot be asserted in opposition to the Quakers who grant the same And why citest thou Eph. 5.11 and 1. for 12.8 which if they prove the Continuance of Pastors and Teachers prove also the Continuance of Prophets Evangelists and Apostles which ye deny As to the second Reason That the Ministry is not common to all but that there be some Pastors and Teachers is also owned by us Yet that hinders not but that any at a time may speak when the Saints are met together as the Lord moves by his Spirit according to 1 Cor. 14.31 For it is one thing to be particularly called to the Ministry and another to be moved to speak at a particular time which distinction that it was usual among the Apostles in the Primitive times is easily observed in the fore-named Chapter For a Third Reason thou say'st True Minister's Call is not of Man Whom God calleth to the Ministry he doth it either immediately without the intervention of Men or mediately by Men authorised for that purpose But for this thou bring'st no proof neither art thou able to make out that ever God called any under the New Covenant mediately to their Ministry by Men as they were not to have an Immediate Call in themselves Though the Approbation of Good and Experienced Men in its place is not denied by us but dearly owned Fourthly thou say'st Who ever pretends to an immediate Call they ought for the satisfaction of others to shew signs and tokens of their Apostleship To which I answer That those who come preaching the Gospel not in speech only The proof of the same Call but also in Power and in the Holy Ghost and in the evidence and demonstration thereof as it is 1 Thess. 15. and 1 Cor. 2.4 give sufficient proof that they are Called of God though they come not with outward Miracles And though Paul came to some with Miracles where he preached the Gospel yet many believed who saw no outward Miracle Also many of the Prophets wrought no Miracle nor John the Baptist And though some miraculous things came to pass about his Conception and Birth those do not of themselves prove him to be a Prophet Outward Miracles for Miraculous things and Miracles were wrought upon many who were no Prophets If Miracles be necessary to evince a Man sent of God he must come with these Miracles before the People which John did not Nor did Jonas come with any Miracle to convince the Ninivites but simply declared his Message And John Calvin asserteth Calv. l. 4. c. 3. Inst. That there is no need of Miracles and yet he maintaineth that in his day God raised up Apostles or Evangelists saying That it was needful such should be to bring back the poor People that had gone astray after Antichrist Neither did any Protestants pretend to any Miracles they pleading against the Papists That there was no absolute need of any in respect they preached not a New Gospel but that which was already confirmed with Miracles by Christ and his Apostles And so thy Plea against us here is the same that was urged by the Papists against the Primitive Protestants An evil and adulterous Generation said Christ seeketh after Miracles and though Miracles should be given they who will not believe the Testimony of the Spirit of God in their Consciences bearing witness to the Truth will not also believe because of Miracles as we see plainly in the Jews And whereas thou say'st John's Immediate Call is evident by the special Predictions both of Malachy and Isaias concerning him So are there many special Predictions concerning the Lord his pouring forth of his Spirit upon many in these latter days to Prophecy or Minister as the Spirit should put words into their Mouths And as for these Scriptures Tit. 1.5 Acts 14.23 which thou bring'st in the Fifth place they prove not that those Elders had not the Authority and Call of the Spirit of God in themselves And whereas in the Sixth place thou say'st Though Ministers be set a-part and ordained by Men yet their Ministry is not from Men but from God I Answer Where the Inward Call and Authority of the Spirit of God is not witnessed it cannot be said to be of God And though Moses be said to Consesecrate Aaron yet it doth not follow that Aaron had no immediate Call from God Seventhly thou say'st The Ministry is so necessary that it is the Will of Jesus Christ that it should continue unto the end of the World Eph. 5.12 13. Ministry perfecting the Saints But thy proof from that Scripture is altogether impertinent as to you who believe not that the Saints can be perfected in this Life seeing the Ministry is given for the perfecting of them And that this perfection is on Earth is clear from the following Verse That hence-forth we be no more as Children tossed to and fro for in the other Life there is no hazzard of being so tossed And if the Ministry perfected not Men in this life it nowhere perfecteth them for in the other Life it hath no operation upon them The Law and Priesthood thereof was abolished because it made nothing perfect and if the Gospel-Ministry should not make perfect it should also be abolished And seeing your Ministry perfecteth not it is not the true Ministry of the Gospel as indeed it is not for it standeth not in the Power of God nor is it excercised in the Will and Motion of God your Ministry being such that the whole ESSE or BEING of it may be without Saving Grace or true Holiness you expresly affirming That Holiness is not necessary to the Being of a Minister but that a Man may be a Minister of the Gospel who ought to be received and heard though he have not the least Grain of Holiness Eighthly thou say'st They who cast off the Ministry of the Word wrong their own Souls c. Answ. If it be understood of the Ministry of Christ it is granted but of yours it is denied In the Fifth place Page 44. thou would'st prove That the Lord's People are under a tye and engagement to keep the first day of the Week for a Sabbath For a First Reason thou say'st The Fourth Commandment requires the keeping holy of one day of seven But as it requires the observation of one day of seven so it expresly instanceth that day to be the seventh which day â—â—e keep not Wherefore as to the Second Reason If the Command be Moral and Perpetual as thou callest it it ought to be kept in every Point of it which ye not doing therein condemn your selves The outward Sabbath not perpetual But the outward Sabbath or the keeping one day of the Week for a Sabbath is not perpetual but abolished together with the New-Moons and other Feasts of the Jews See Coloss. 2.16 17. Let
same Reason is the Spirit more originally and principally the Rule according to that received Maxim in the Schools Propter quod unumquodque est tale illud ipsum magis est tale That for which a thing is such the thing it self is more such § I. THe former part of this Proposition though it needs no Apology for it The Holy Scriptures the most Excellent Writings in the World yet is a good Apology for us and will help to Sweep away that among many other Calumnies wherewith we are often loaded as if we were Vilifiers and Deniers of the Scriptures For in that which we Affirm of them it doth appear at what high Rate we Value them accounting them without all Deceit or Equivocation the Most Excellent Writings in the World to which not only no other Writings are to be preferr'd but even in divers respects not Comparable thereunto For as we freely acknowledge that their Authority doth not depend upon the Approbation or Canons of any Church or Assembly so neither can we subject them to the fall'n corrupt and defiled Reason of man and therein as we do freely Agree with the Protestants against the Error of the Romanists so on the other hand we cannot go the length of such Protestants as make their Authority to depend upon any Vertue or Power that is in the Writings themselves but we desire to ascribe all to that Spirit from which they proceeded We Confess indeed there wants not a Majesty in the Style a Coherence in the parts a good Scope in the whole but seeing these things are nor discerned by the Natural but only by the Spiritual man it is the Spirit of God that must give us that Belief of the Scriptures which may satisfy our Consciences Therefore the Chiefest among Protestants both in their particular Writings and publick Confessions are forced to acknowledge this Hence Calvin though he saith He is able to prove that if there be a God in Heaven Calvin's Testimony That the Scriptures Certainty is from the Spirit these Writings have proceeded from him yet he concludes Another Knowledge to be necessary Inst. lib. 1. cap. 7 sect 4. But if saith he we respect the Consciences that they be not daily molested with Doubts and they stick not at every Scruple it is Requisite that this Perswasion which we speak of be taken higher than Humane Reason Judgment or Conjectures to wit from the secret Testimony of the Holy Spirit And again To those that ask That we prove unto them by Reason that Moses and the Prophets were Inspired of God to speak I answer that the Testimony of the Holy Spirit is more Excellent than all Reason And again Let this remain a firm Truth that he only whom the Holy Ghost hath perswaded can Repose himself on the Scripture with a true Certainty And lastly This then is a Judgment which cannot be begotten but by a Heavenly Revelation c. The same is also Affirmed in the first Publick Confession of the French Churches published in the year 1559. Art 4. We know these Books to be Canonick and the most â—ertain Rule of our Faith The Confession of the French Churches not so much by the Common Accord and Consent of the Church as by the Testimony and Inward Perswasion of the Holy Spirit Thus also in the fifth Article of the Confession of Faith of the Churches of Holland Confirmed by the Synod of Dort Churches of Holland Assert the same We receive these Books only for Holy and Canonick not so much because the Church receives and approves them as because the Spirit of God renders Witness in our Hearts that they are of God And lastly The Divines so called at Westminster Westminster Confession the same who began to be affraid of and guard against the Testimony of the Spirit because they perceived a Dispensation beyond that which they were under beginning to Dawn and to Eclipse them yet could they not get by this though they have laid it down neither so clearly distinctly nor honestly as they that went before It is in these words Chap. 1. Sect. 5. Nevertheless our full Perswasion and Assurance of the Infallible Truth thereof is from the Inward Work of the Holy Spirit bearing Witness by and with the Word in our heart By all which it appeareth how Necessary it is to seek the Certainty of the Scriptures from the Spirit and no where else The Infinite Janglings and Endless Contests of those that seek their Authority elsewhere do witness to the Truth hereof For the Ancients themselves Apocrypha even of the First Centuries were not at one among themselves concerning them while some of them Rejected Books which we Approve and others of them Approved those Concil Laod. Can. 59 in Cod Ecc. 163. Concil Laod. held in the Year 364. Excluded from the Canon Eccl the Wisdom of Solomon Judith Tobias the Maccabees which the Council of Carthage held in the Year 399. Received which some of us Reject It is not unknown to such as are in the least acquainted with Antiquity what Great Contests are concerning the Second Epistle of Peter that of James the Second and Third of John and the Revelations which many even very Ancient deny to have been Written by the Beloved Disciple and Brother of James but by another of that name What should then become of Christians if they had not received that Spirit and those Spiritual senses by which they know how to discern the True from the False It 's the Priviledge of Christ's Sheep indeed that they hear his Voice and refuse that of a Stranger which Priviledge being taken away we are left a Prey to all manner of Wolves § II. Though then we do acknowledge the Scriptures to be a very Heavenly and Divine Writing the Vse of them to be very Comfortable and Necessary to the Church of Christ and that we also admire and give Praise to the Lord for his wonderful Providence in preserving these Writings so Pure and Vncorrupted as we have them through so long a Night of Apostasy to be a Testimony for his Truth against the Wickedness and Abominations even of those whom he made Instrumental in preserving them so that they have kept them to be a Witness against themselves yet we may not call them the Principal Fountain of all Truth and Knowledge nor yet the first Adequate Rule of Faith and Manners because the Principal Fountain of Truth must be the Truth it self i. e. that whose Certainty and Authority depends not upon another The Scriptures are not the Principal Ground of Truth When we doubt of the Streams of any River or Flood we recur to the Fountain it self and having found it there we Sist we can go no further because there it springs out of the Bowels of the Earth which are Inscrutable Even so the Writings and Sayings of all men we must bring to the Word of God I mean the Eternal Word and if they Agree
As appeared in the Example of the Apostles themselves Now these People who hold forth the Principles and Doctrines hereafter to be mentioned were not gathered together by an Vnity of Opinion or by a tedious and particular Disquisition of Notions and Opinions requiring an Assent to them and binding themselves by Leagues and Covenants thereto but the manner of their Gathering was by a secret Want The Gathering of the True Church its Rise and Foundation which many truly tender and serious Souls in divers and sundry Sects found in themselves which put each Sect upon the Search of something beyond all Opinion which might satisfy their weary Souls even the Revelation of God's righteous Judgment in their Heart to burn up the unrighteous Root and Fruits thereof that the same being destroyed and done away the inward Peace and Joy of the Holy Spirit in the Soul might be felt to abound and thence Power and Life to follow him in all his Commandments And so many came to be joined and united together in Heart and Spirit in this one Life of Righteousness who had long been wandring in the several Sects and by the inward Vnity came to be gathered in one Body From whence by degrees they came to find themselves Agreed in the plain and simple Doctrines of Christ. * Which External Agreement as well in Doctrines as in the Practices necessarily following thereupon became as one External Bond and Tye of their outward and visible Fellowship obvious to the World whereby they are distinguished even to the Observation of Man from the several Sects professing the Name of Christ as the true Christians of Old were by their Adherence to the Orthodox Principles from other Hereticks that laid claim likewise to be Christians And as this inward Power they longed for and felt to give them Victory over Sin and bring the Peace that follows thereon was that whereby they were brought unto that Vnity and Community together so they came first thence to Accord in the Vniversal Preaching of this Power to all and directing all unto it which is their First and Chiefest Principle and most agreeable to this Vniversal Love as I shall hereafter shew And it is very Observable that as those whose Gathering and Fellowship arises from this meer Vnity of Notions and Opinions do usually derive their Name and Designation from the First Authors Inventors and Fomentors of those Opinions as of old the Arians Nestorians Manichaeans c. and of late the Lutherans Calvinists Armenians Socinians Mennonites c. so those People whose Vnity and Fellowship did arise from their Mutual Sense of this Power working in and upon their Souls that Society derives not their Name from any particular Man and therefore are providentially delivered from that great Mark of a Sect. But as the Vngodly will be always throwing some Name or Reproach upon the Children and Servants of God it being observed that through the deep and inward Operation of this Power in them a Dread took hold on them not only to the begetting of God's Fear in their Hearts but even to the reaching and instructing of their outward Man hence the Name of Quakers or Tremblers hath been Cast upon them which serveth to distinguish them from others though not Assumed by them Yet as the Christians of Old albeit the Name of Christian was cast upon them by way of Reproach gloried in it as desiring above all things to be accounted the Followers of Christ so they also are glad that the World Reproacheth them as such who Tremble before the Lord and who work out their Salvation in Fear and Trembling And truly the Lord seems by his Prophets of old to have foretold that his Children should be so Reproached as Isa. 66.5 Hear the Word of the Lord ye that Tremble at his Word your Brethren that hated you that cast you out for my Name 's sake said Let the Lord be Glorified and He shall Appear to your Joy and they shall be ashamed where a Joyful Appearance of God is promised to these Hated and Reproached Tremblers or Quakers And Jer. 33.9 does more clearly Prophesy how this Reproachful Name when cast upon his Children shall be Owned and Countenanced by the Lord in these very plain and Comfortable Words And it shall be to me a Name of Ioy The Honour wherewith the Lord will Honour his despised People a Praise and an Honour before all the Nations of the Earth which shall hear all the Good that I do unto them and they shall Fear and Tremble or Quake for all the Goodness and for all the Prosperity that I procure unto * Alias Them it 2. Mark of a Sect. As the Nature of a Sect ariseth from the Love of Self and its Production so in the last place there can be no more signal or certain Mark of a Sect than When a People seek to advance and propagate their Way in the strength of their own Spirits A Sect arises from the Love of Self reckoning the Preaching and Publishing thereof by their own Natural or Acquired Parts without the Necessity of the Inward Motion of the Holy Spirit both lawful and commendable and not only so but the advancing and establishing of the same by Outward Force and Violence For here is Man working without God or the Guidance of his Spirit in his own meer Strength and Will to set up his own Images and Inventions under a Pretence of Truths and pure Christianity But those that dare not seek to Advance even that But the Truth from the Denial of Self which they are perswaded is Truth in their own Will and Spirit far less by outward Force and Violence but in and by God's Spirit as he leads and moves to it by his Life and Power shew that such are not a Sect nor Followers of Man's Inventions but of Christ alone waiting to follow Him as He acts and moves them by his own Spirit and Power and therefore are no Sectarians but meer Christians The Chief and First Principle then held by those Christians I. That there is somewhat of God his Life Light in all Men able to bring them to Salvation which as I observed before naturally ariseth and was assented to by them from their Inward Sense that Tied them together is That there is somewhat of God some Light some Grace some Power some Measure of the Spirit some Divine Spiritual Heavenly Substantial Life and Vertue in all Men which is a Faithful Witness against all Vnrighteousness and Vngodliness in the Heart of Man and leads draws moves and inclines the Mind of Man to Righteousness and seeks to leaven him as he gives way thereunto into the Nature of it self whereby an inward thorow and real Redemption may be wrought in the Hearts of all Men of whatsoever Nation Country or Kindred they be notwithstanding whatsoever outward Knowledge or Benefit they be by the Providence of God necessarily deprived of Because whatsoever
Things which is no other but the giving of a general Intimation what the needs are that every one as God moves their Hearts and hath prospered them without Imposition Force or Limitation may give towards these needful Vses In which Case these Murmurers at our good Order in such matters may well think strange at the Apostle How pressingly how earnestly doth he reiterate his Desires and Provocations so to speak in this Respect to the Corinthians 1 Cor. 16.2 and the 8 th and 9 th Chapters of the 2 d Epistle throughout Now though he testifies to them elsewhere That they are the Temples of the Holy Ghost and that the Spirit of God dwells in them yet ceaseth he not to intreat and exhort yea and to give them certain Orders in this Matter Besides all these Reasons which are sufficient to Convince any unprejudicate Man The Secret Approbation of God's Spirit accompanying us in this Thing together with the Fruits and Effects of it which hundreds can witness to whose Needs have been supplied and themselves helped through divers Difficulties and the Testimonies of some already and of many more Orphans and Fatherless Children Fatherless Children put Apprentices who have found no want neither of Father nor Mother or other Relations through the tender Love and Care of God's People in putting them in Trades and Imployments and giving them all needful Education which will make it appear e're this Age pass away to those that have an Eye to see that these are not the meer Doings and Orders of Men but the Work of him who is appearing in ten Thousands of his Saints to establish not only Truth but Mercy and Righteousness in the Earth And for that End therefore in the second Place this Order reacheth the taking up and composing of Differences as to outward things 2. To Compose Differences in the Church in outward Matters which may fall out betwixt Friend and Friend for such things may fall out through the Intricacies of divers Affairs where neither hath any positive Intention to Injure and Defraud his Neighbour as in many Cases might be instanced Or if through the Workings and Temptations of him whose Work is to beset the Faithful and People of the Lord and to engender so far as he can Strife and Division among them any should step aside as to offer to wrong or prejudice his Neighbour we do boldly aver as a People gathered together by the Lord unto the same Faith and distinguished from all others by our Joint-Testimony and Sufferings that we have Power and Authority to Decide and Remove these things among our selves without going to others to seek Redress and this in it self hath so much Reason that I cannot tell if any that are not wholly prejudicate or obstinate can blame it For if we be of one Mind concerning Faith and Religion and that it be our Joint-Interest to bring all others unto the same Truth with us as supposing them to be wrong what Confidence can we have to think of Reclaiming them if the Truth we profess have not Efficacy as to Reconcile us among our selves in the Matters of this World If we be forced to go out to others for Equity and Justice because we cannot find it among our selves how can we expect to invite them to come among us when such Virtues as which still accompany the Truth are necessarily supposed to be wanting should we affirm otherwise it were to destroy the Truth and Faith we have been and are in the Lord's Hand building up and indeed the Spirit and Practice of such as Oppose us herein hath no less Tendency Moreover besides the Enforcing and Intrinsick Reason of this Thing we have the Concurrence Approbation and Comfort of the Apostle's Testimony 1 Cor. 6. Dare any of you having a matter against another go to Law before the Unjust and not before the Saints If it be objected Objection Do you reckon all Unjust that are not of you Think ye all other People void of Justice Believers not to go to Law before the Vâ—just c. I answer Though the Apostle useth this Expression I am perswaded he did not reckon all others Vnjust that had not received then the Christian Faith there were no doubt Moral and Just Men among the Heathen and therefore the same Paul commends the Nobility of Festus He reckons them there Vnjust in Respect of the Saints or Camparatively with them as such as are not come to the just principle of God in themselves to obey it and follow it and therefore though he accounts them who are least Esteemed in the Church capable to decide such Matters yet he supposeth it safer to submit to their Judgment in such Cases though it were by taking wrong or suffering wrong than to go before others to the greater Reproach of the Truth We hope though many Occasions of this kind have fallen in among us since we have been a People none have had just occasion to decline our Judgment And though some should suppose themselves to be wronged yet if they should go bring their matter before others we might say as the Apostle saith in the fore-mentioned Chapter vers 7. This were thereby a Fault in them and would evidence a greater Care of some outward Concern than of the Honour and Interest of Truth and therefore such as have a tender Regard that Way would rather suffer The Case of Meum Tuum what to their Apprehensions may seem wrong For in matters wherein two Parties are opposite in the Case of Meum and Tuum it is somewhat hard to please both except where the Power of Truth and the Righteous Judgment thereof reaching to that of God in the Conscience hath brought to a true Acknowledgment him that hath been mistaken or in the wrong which hath frequently fallen out among us to the often refreshing and confirming our Souls in the certain Belief that Christ was fulfilling his Promises among us In restoring Judges as at the first and Counsellors as in the Beginning Now suppose any should be so pettish or humorous as not to agree in such Matters to the Judgment of his Brethren Going before Vnbelievers from the Judgment of the Brethren is a dishonour to the Truth and to go before the Vnbelievers for though I reckon them not such Vnbelievers as the Heathen of Old because they profess a Faith in God and Christ yet I may safely say they are Vnbelievers as to these Principles and Doctrines which we know are the Truth of God and in that Sense must be Vnbelievers as to him that so Appealeth to them from his Brethren I say such as so do first commit a certain Hurt and Evil in staining the Honour and Reputation of the Truth they profess which ought to be dearer to us than our Lives And even in that outward Matter for which they thus do they run a Hazzard not knowing whether things shall carry as they expect if they loose they have
a double prejudice if they gain it is a too dear Rate even with the Hurt of Truth 's Reputation which their outward Advantage cannot make up If then it be unlawful to do evil that good may come of it even a Spiritual Good far less is it lawful to do a positive Evil of so deep a Dye as to bring an Evil Report upon the good Land and give the Vncircumcised an Occasion to Rejoice out of the Vncertain Hope of an outward Gain it is far better to suffer Loss as the Apostle very well argues in the Place above-mentioned Indeed if there be any such have been or appear to be of us as suppose There is not a wise Man among us all nor an honest Man that is able to judge betwixt his Brethren We shall not covet to meddle in their Matter being perswaded that either they or their Cause is naught Though Praises to God among all those that have gone from us either upon one Account or other I never heard that any were so minded towards us Apostates Testimony concerning us but the most part of them having let in the Offence of some things or persons have had this Vnanimous Testimony concerning us that Generally we are an honest and upright-hearted People But whatever Sense our Enemies or Apostates have of us who look asquint of the Face of Truth and can see nothing aright in those they love not or are prejudicate against This we can say in the last place besides the Reasons and Scripture above declared that the good Fruits and Effects which daily abound to the Houshold of Faith in this as well as the other Parts of the Government the Lord is establishing among us doth more and more Commend it unto us and confirmeth our Hearts in the certain Belief of that which we can confidently testify in good Conscience That God hath led us hereunto by his Spirit and we see the Hand of the Lord herein which in due Time will yet more appear Priests forced Maintenance and Tythes have received a deadly Blow that as through our faithful Testimony in the Hand of the Lord that Antichristian and Apostatized Generation the NATIONAL MINISTRY hath received a deadly Blow by our discovering and witnessing against their Forced Maintenance and Tythes against which we have testified by many Cruel Sufferings of all kinds as our Chronicles shall make known to Generations to come so that their Kingdom in the Hearts of Thousands begins to totter and loose its Strength and shall assuredly fall to the Ground through Truth 's prevailing in the Earth so on the other Hand do we by coming to Righteousness and Innocency weaken the Strength of their Kingdom who judge for Rewards as well as such as preach for Hire and by not ministring Occasion to those who have heaped up Riches and lived in Excess Lust and Riot by feeding and preying upon the Iniquities and Contentions of the People For as Truth and Righteousness prevails in the Earth by our faithful witnessing and keeping to it the Nations shall come to be eased and disburdened of that deceitful Tribe of Lawyers as well as Priests who by their many Tricks and Endless Intricacies have rendered Justice in their Method burdensome to honest Men Lawyers by Tricks and Intricacies foment Controversies and seek not so much to put an End as to foment Controversies and Contentions that they themselves may be still fed and upheld and their Trade kept up Whereas by Truth 's Propagation as many of these Controversies will die by Mens coming to be less Contentious so when any Difference ariseth the Saints giving Judgment without Gift or Reward or running into the Tricks and endless Labyrinths of the Lawyers will soon Compose them And this is that we are perswaded the Lord is bringing about in our Day though many do not and many will not see it because it is indeed in a Way different and contrary to Man's Wisdom who are now despising Christ in his inward Appearance because of the Meanness of it as the Jews of Old did him in his outward yet notwithstanding there were some then that did witness and could not be silent but must testify that he was come Even so now are there Thousands that can set to their Seal that he hath now again the second time Appeared and is appearing in Ten Thousands of his Saints in and among whom as a first Fruits of many more that shall be gathered he is restoring the Golden Age and bringing them into the Holy Order and Government of his own Son Christ's restoring the Golden Age. who is ruling and to rule in the midst of them setting forth the Counsellors as at the Beginning and Judges as at first and establishing Truth Mercy Righteousness and Judgment again in the Earth Amen Hallelujah 3. To take care in the Case of MARRIAGES Thirdly These Meetings take Care in the Case of Marriages that all things be clear and that there may nothing be done in that Procedure which afterwards may prove to the Prejudice of Truth or of the Parties concerned which being an outward Thing that is acknowledged in it self to be lawful of the greatest Importance a Man or a Woman can perform in this World and from the suddain unwary or disorderly Procedure whereof very great Snares and Reproaches may be cast both upon the Parties and the Profession owned by them therefore it doth very fitly among other things when it occurs come to be considered of by the People of God when Met to take Care to preserve all things right and savoury in the Houshold of Faith We do believe our Adversaries that watch for Evil against us would be glad how promiscuously or disorderly we proceeded in this weighty Matter that so they might the more boldly accuse us as Overturners of all Humane and Christian Order But God hath not left us without his Counsel and Wisdom in this Thing nor will he that any should receive Just Occasion against us his People and therefore in this weighty Concern we who can do nothing against the Truth but all for and with a Regard to the Truth have divers Testimonies for the Lord. And 1. Our Testimoniy against Marrying with the Vnbeliever First That we cannot Marry with those that walk not in and obey not the Truth as being of another Judgment or Fellowship or pretending to it walk not suitably and answerably thereto Secondly Nor can we go to the Hireling-Priests to uphold their false and usurped Authority 2. By the Priest who take upon them to marry People without any Command or Precedent for it from the Law of God Lastly Nor can we suffer any such Kind of Marriages to pass among us 3. In forbidden Degrees which either as to the Degrees of Consanguinity or otherwise in it self is unlawful or from which there may be any just Reflection cast upon our Way Test. 1. Against Vnbelievers As to the first Two they
Kingdom of Scotland and that thou may'st know which I hope thou shalt have no Reason to be troubled at that God is Raising up and Increasing that people in that Nation And the Nations shall also hereby know that the Truth we profess is not a Work of Darkness nor propagated by Stealth that we are not ashamed of the Gospel of Christ because we know it to be the Power of God unto Salvation and that we are no ways so Inconsistent with Government nor such Disturbers of the Peace as our Enemies by Traducing us have sought to make the World believe we are for which to Thee I dare Appeal as a Witness of our peaceableness and Christian patience Generations to come shall not more Admire that singular Step of Divine Providence in Restoring thee to thy Throne without outward Bloodshed than they shall admire the Increase and Progress of this Truth without all outward Help and against so Great Opposition which shall be-none of the least things rendring thy Memory Remarkable God hath done great things for thee he hath sufficiently shewn thee that it is By Him Princes Rule and that He can pull down and set up at his pleasure He hath often faithfully Warned thee by his Servants since he Restored thee to thy Royal Dignity that thy Heart might not wax Wanton against him to forget his Mercies and Providence towards thee whereby he might permit Thee to be soothed up and lulled asleep in thy Sins by the flattering of Court-Parasites who by their fawning are the Ruin of many Princes There is no King in the World who can so Experimentally testify of God's Providence and Goodness neither is there any who Rules so many Free People so many True Christians which thing renders thy Government more Honourable and Thy self more Considerable than the Accession of many Nations filled with slavish and superstitious Souls Thou hast Tasted of Prosperity and Adversity thou know'st what it is to be Banished thy Native Country to be Over-ruled as well as to Rule and Sit upon the Throne and being Oppressed thou hast reason to know how hateful the Oppressor is both to God and Man If after all these Warnings and Advertisements thou dost not Turn unto the Lord with all thy heart but forget him who remembred thee in thy Distress and give up thy self to follow Lust and Vanity surely Great will be thy Condemnation Against which Snare as well as the Temptation of those that may or do feed thee and prompt thee to Evil the most Excellent and Prevalent Remedy will be to Apply thy self to that Light of Christ which shineth in thy Conscience which neither can nor will flatter thee nor suffer thee to be at Ease in thy Sins but doth and will deal plainly and faithfully with thee as those that are Followers thereof have also done GOD Almighty who hath so signally hitherto visited Thee with his love so Touch and Reach thy heart e're the Day of thy Visitation be Expired that thou may'st effectually Turn to him so as to Improve thy Place and Station for his Name So wisheth so prayeth From Ury the place of my Pilgrimage in my Native Country of Scotland the 25 th of the Month called November in the Year 1675. Thy Faithful Friend and Subject Robert Barclay R B. unto the Friendly Reader Wisheth Salvation FOrasmuch as that which above all things I propose to my self is to Declare and Defend the Truth for the Service whereof I have given up and devoted my self and all that is mine therefore there is nothing which for its sake by the Help and Assistance of God I may not Attempt And in this Confidence I did sometime ago publish certain Propositions of Divinity comprehending briefly the Chief Principles and Doctrines of Truth which appearing not unprofitable to some and being beyond my Expectation well Received both by Forreiners though Dissenting from us albeit also Opposed by some Envious ones did so far prevail as in some part to Remove that false and monstrous Opinion which lying Fame and the Malice of our Adversaries had Implanted in the Minds of some concerning us and our Doctrines In this Respect it seem'd to me not fit to spare my Pains and Labour Therefore being acted by the same Measure of the Divine Spirit and the like Design of propagating the Truth by which I published the Propositions I judg'd it meet to Explain them somewhat more largely at this time and Defend them by Certain Arguments Perhaps my Method of Writing may seem not only Different but even Contrary to that which is commonly used by the Men called Divines with which I am not concerned for that I Confess my self to be not only no Imitator and Admirer of the School-men but an Opposer and Despiser of them as such by whose Labour I judge the Christian Religion to be so far from being bettered that it is rather destroyed Neither have I sought to Accommodate this my Work to Itching Ears who desire rather to Comprehend in their Head the Sublime Notions of Truth than to Embrace it in their Heart For what I have written comes more from my Hearth than from my Head what I have heard with the Ears of my Soul and seen with my inward Eyes and my hands have handled of the Word of Life and what hath been inwardly Manifested to me of the Things of God that do I Declare not so much minding the Eloquence and Excellency of Speech as desiring to Demonstrate the Efficacy and Operation of Truth and if I Err sometime in the former it is no great matter for I act not here the Grammarian or the Orator but the Christian And therefore in this have followed the certain Rule of the Divine Light and of the Holy Scriptures And to make an end what I have Written is Written not to feed the Wisdom and Knowledge or rather Vain Pride of this World but to starve and oppose it As the little Preface prefixed to the Propositions doth shew Which with the Title of them is as followeth ADVERTISEMENT IF Perhaps it be known to the Reader e're this come to his hand that there is a large Answer writ to the Latin Edition before this came forth by John Brown that little Presbyterian c. at his Brother Robert Macquair terms him in the Post-script though it be Esteemed that such as will seriously Compare it with this will judge no further Reply needful and that it appeared not to deserve any seeing a great part of it is a bundle of meer Railing and Abuse and that the said John Brown hath now Manifested himself to be a person so Furious Head-strong and Violent as he is become Unsupportable to the Chiefest of his own Non-conforming Brethren Yet there was a Reply written to it divers Months ago and may e're long come to Publick View if the Difficulty of Printing and Distance do not retard it In which the Reader may find Satisfaction and see that Furious Railer soberly Rebuked and
Inspires power against Death and shews himself unto every one 6. Gregory the Great upon these words He shall teach you all things saith That unless the same Spirit sit upon the heart of the Hearer Greg. Mag. Hom. 30. upon the Gospel in vain is the Discourse of the Doctor Let no man then ascribe unto the man that teacheth what he understands from the mouth of him that speaketh for unless he that teacheth be within the Tongue of the Doctor that 's without laboureth in vain 7. Cyrillus Alexandrinus plainly Affirmeth That men know Cyril Alex. In Thesauro Lib. 13. Cap. 3 that Jesus is the Lord by the Holy Ghost no otherwise than they who taste Honey know that it is sweet even by its proper Quality 8. Therefore saith Bernard we daily exhort you Brethren by speech Bernard in Psal. 84. that ye walk the ways of the heart and that your Soul be always in your hands that ye may hear what the Lord saith in you And again upon these words of the Apostle Let him that glorieth glory in the Lord with which Threefold Vice saith he all sorts of Religious men are less or more dangerously affected because they do not so diligently Attend with the Ears of the Heart to what the Spirit of Truth which flatters none inwardly speaks This was the very Basis and main Foundation upon which the Primitive Reformers walked Luther in his Book to the Nobility of Germany saith This is certain Lutherus that no man can make himself a Doctor of the holy Scripture but the holy Spirit alone And upon the Magnificat he saith No man can rightly understand God or the Word of God unless he immediately receive it from the Holy Spirit neither can any one Receive it from the Holy Spirit except he find it by Experience in himself and in this Experience the Holy Ghost teacheth as in his proper School out of which School nothing is taught but meer Talk Philip Melanchthon in his Annotations upon John 6. Who hear only an outward and bodily Voice Phil. Melanchthon hear the Creature but God is a Spirit and is neither discerned By the Spirit alone God is known nor known nor heard but by the Spirit and therefore to hear the Voice of God to see God is to know and hear the Spirit By the Spirit alone God is known and perceived Which also the more Serious to this day do acknowledge even all such who satisfy themselves not with the Superfice of Religion and use it not as a Cover or Art Yea all those who apply themselves effectually to Christianity and are not satisfied until they have found its Effectual Work upon their hearts redeeming them from sin do feel that no knowledge effectually prevails to the producing of this but that which proceeds from the warm Influence of God's Spirit upon the heart and from the comfortable shinings of his Light upon their Vnderstanding And therefore to this purpose a late Modern Author saith well videlicet Dr. Smith of Cambridge concerning Book-Divinity Dr. Smith of Cambridge in his Select Discourses To seek our Divinity meerly in Books and Writings is to seek the Living among the Dead We do but in vain many times seek God in these where his Truth is too often not so much Enshrined as Entombed Intra te quaere Deum Seek God within thine own Soul he is best discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plotinus phraseth it by an Intellectual Touch of him We must see with our Eyes and hear with our Eears and our hands must handle the Word of Life to express it in S. John 's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Soul it self hath its Sense as well as the Body And therefore David when he would teach us to know what the Divine Goodness is calls not for Speculation but Sensation Taste and see how good the Lord is That is not the best and truest Knowledge of God which is wrought out by the labour and sweat of the brain but that which is kindled within us by an heavenly Warmth in our hearts And again There is a knowing of the Truth as it is in Jesus as it is in a Christ-like nature as it is in that sweet mild humble and loving Spirit of Jesus which spreads it self like a Morning-star upon the Spirits of good men full of Light and Life It profits little to know Christ himself after the flesh but he gives his Spirit to good men that searcheth the deep things of God And again It is but thin airy Knowledge that is got by meer Speculation which is usher'd in by Syllogisms and Demonstrations but that which springs forth from true Goodness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen speaketh It brings such a Divine Light to the Soul as is more clear and convincing than any Demonstration § III. That this certain and undoubted Method of the true Knowledge of God hath been brought out of Use hath been none of the least Devices of the Devil to secure Mankind to his Kingdom Apostacy and a false Knowledge Introduced For after the Light and Glory of the Christian Religion had prevailed over a good part of the World and dispelled the thick Mists of the Heathenish Doctrine of the plurality of Gods he that knew there was no probability of deluding the World any longer that way did then puff man up with a false Knowledge of the true God setting him on work to seek God the wrong Way and perswading him to be content with such a Knowledge as was of his own Acquiring and not of God's Teaching And this Device hath proved the more successful because accommodated to the Natural and Corrupt spirit and temper of man who above all things affects to Exalt himself In which Self-Exaltation as God is most greatly dishonoured so therein the Devil hath his end who is not anxious how much God be acknowledged in Words provided himself be but always served he matters not how great and high Speculations the Natural man Entertains of God so long as he serves his Lusts and Passions and is obedient to his Evil Suggestions and Temptations â—â—ristianity is become an Art acquired by human Science and Industry Thus Christianity is become an Art Acquired by Human Science and Industry as any other Art or Science is and men have not only assumed unto themselves the Name of Christians but even have procured to be esteemed as Masters of Christianity by certain Artificial Tricks though altogether Strangers to the Spirit and Life of Jesus But if we shall make a right Definition of a Christian according to the Scripture videlicet That he is one that hath the Spirit of Christ and is led by it How many Christians yea and of these great Masters and Doctors of Christianity so accounted shall we justly Divest of that Noble Title If then such as have all the other Means of Knowledge and are sufficiently Learned therein whether it be
Primitive Church justly sought under the Heathen-Emperors to wit for Men of Sobriety Honesty and a peaceable Conversation to enjoy the Liberty and Exercise of their Conscience towards God and among themselves and to admit among them such as by their Persuasion and Influence come to be convinced of the same Truth with them without being therefore molested by the Civil Magistrate Thirdly though we would not have Men hurt in their Temporals nor robbed of their Priviledges as Men and Members of the Common-Wealth because of their Inward Persuasion yet we are far from judging that in the Church of God there should not be Censures exercised against such as fall into Error as well as such as commit open Evils And therefore we believe it may be very lawful for a Christian Church if she find any of her Members fall into any Errour after due Admonitions and Instructions according to Gospel Order if she find them pertinacious to cut them off from her Fellowship by the Sword of the Spirit and denude them of these Priviledges which they had as Fellow-Members but not to cut them off from the World by the Temporal Sword or rob them of their common Priviledges as Men seeing they enjoy not these as Christians or under such a Fellowship but as Men and Members of the Creation Hence Chrysostom saith well de Anath We must condemn and reprove the evil Doctrines that proceed from Hereticks but spare the Men and pray for their Salvation § II. But that no Man by vertue of any Power or Principality he hath in the Government of this World hath Power over the Consciences of Men is apparent Conscience the Throne of God because The Conscience of Man is the Seat and Throne of God in him Of which God is the alone proper and Infallible Judge who by his Power and Spirit can alone rectifie the Mistakes of Conscience and therefore hath reserved to himself the Power of punishing the Errors thereof as he seeth meet Now for the Magistrate to assume this is to take upon him to meddle with things not within the Compass of his Jurisdiction for if this were within the Compass of his Jurisdiction he should be the proper Judge in these things and also it were needful to him as an Essential Qualification of his being a Magistrate to be capable to judge in them But that the Magistrate as a Magistrate is neither proper Judge in these Cases nor yet that the Capacity so to be is requisite in him as a Magistrate our Adversaries cannot deny or else they must say That all the Heathen-Magistrates were either no lawful Magistrates as wanting something Essential to Magistracy and this were contrary to the express Doctrine of the Apostles Rom. 13. or else which is more absurd that those Heathen-Magistrates were proper Judges in Matters of Conscience amongst Christians As for that Evasion That the Magistrate ought to punish according to the Church Censure and Determination which is indeed no less than to make the Magistrate the Church's Hang-Man we shall have occasion to speak of it hereafter But if the Chief Members of the Church though ordained to inform instruct and reprove are not to have Dominion over the Faith nor Consciences of the Faithful as the Apostle expresly affirms 2 Cor. 1.24 then far less ought they to usurp this Dominion or stir up the Magistrate to persecute and murder those who cannot yield to them therein Secondly This pretended Power of the Magistrate is both contrary unto and inconsistent with the Nature of the Gospel which is a thing altogether extrinsick from the Rule and Government of Political States as Christ expresly signified saying His Kingdom was not of this World And if the propagating of the Gospel had had any necessary Relation thereunto then Christ had not said so But he abundantly hath shewn by his Example whom we are chiefly to imitate in Matters of that nature that its by Perswasion and the Power of God not by Whips Imprisonments Banishments and Murderings that the Gospel is to be propagated and that those that are the Propagators of it are often to suffer by the Wicked but never to cause the Wicked to suffer When he sends forth his Disciples he tells them he sends them forth as Lambs among Wolves to be willing to be devoured not to devour he tells them of their being whipped Matt. 10.16 imprisoned and killed for their Conscience but never that they shall either whip imprison or kill and indeed if Christians must be as Lambs it is not the Nature of Lambs to destroy or devour any It serves nothing to alledge That in Christ and his Apostles Times the Magistrates were Heathens and therefore Christ and his Apostles nor yet any of the Believers being no Magistrate they could not exercise the Power Because it cannot be denied but Christ being the Son of God had a true Right to all Kingdoms Matt. 28.18 and was Righteous Heir of the Earth Next as to his Power it cannot be denied but he could if he had seen meet have called for Legions of Angels to defend him and have forced the Princes and Potentates of the Earth to be subject unto him Matth. 26.53 so that it was only because it was contrary to the Nature of Christ's Gospel and Ministry to use any Force or Violence in the gathering of Souls to him This he abundantly expressed in his Reproof to the Sons of Zebedee who would have been calling for Fire from Heaven to burn those that refused to receive Christ It is not to be doubted but this was as great a Crime as now to be in an Errour concerning the Faith and Doctrine of Christ. That there was not Power wanting to have punished those Refusers of Christ cannot be doubted for they that could do other Miracles might have done this also and moreover they wanted not the Precedent of a Holy Man under the Law to wit Elias Yet we see what Christ saith to them Ye know not what spirit ye are of Luk. 9.55 for the Son of Man is not come to destroy mens lives but to save them Here Christ shews That such kind of Zeal was no ways approved of him and such as think to make way for Christ or his Gospel by this means do not understand what Spirit they are of But if it was not lawful to call for Fire from Heaven to destroy such as refused to receive Christ it is far less lawful to kindle Fire upon Earth to destroy those that believe in Christ because they will not believe nor can believe as the Magistrates do for Conscience-sake And if it was not lawful for the Apostles who had so large a Measure of the Spirit and were so little liable to mistake to force others to their Judgment it can be far less lawful now for Men that as Experience declareth and many of themselves confess are fallible and often mistaken to kill and destroy all such as cannot because otherwise perswaded in
burned for denying the Divinity of Christ if Calvin's Report of him be to be credited Which Opinion though it was indeed to be abominated yet no less was Calvin's Practice in causing him to be burned and afterwards defending that it was lawful to burn Hereticks by which he encouraged the Papists to lead his Followers the more confidently to the Stake as having for their Warrant the Doctrine of their own Sect-master which they omitted not frequently to twit them with and indeed it was to them unanswerable Hence upon this occasion the judicious Author of the History of the Council of Trent in his fifth Book where giving an account of several Protestants that were burned for their Religion well and wisely observeth it as a Matter of Astonishment that those of the new Reformation did offer to punish in the case of Religion And afterwards taking notice That Calvin justifies the punishing of Hereticks he adds But since the Name of Heresy may be more or less restricted yea or diversly taken this Doctrine may be likewise taken in divers Senses and may at one time hurt those whom at another Time it may have benefited So that this Doctrine of Persecution cannot be mentioned by Protestants without strengthening the Hands of Popish Inquisitors Protestant Persecution strengthens the Popish Inquisition and indeed in the end lands in direct Popery Seeing if I may not profess and preach that Religion which I am perswaded of in my Conscience is true it is to no purpose to search the Scriptures or to seek to chuse my own Faith by Convictions thence derived since whatever I there observe or am perswaded of I must either subject to the Judgment of the Magistrate and Church of that Place I am in or else resolve to remove or dye Yea doth not this Heretical and Anti-Christian Doctrine both of Papists and Protestants at last resolve into that cursed Policy of Mahomet Who prohibited all Reason or Discourse about Religion as occasioning Factions and Divisions And indeed those that press Persecution and deny Liberty of Conscience do thereby shew themselves more the Disciples of Mahomet than of Christ and that they are no ways followers of the Apostle's Doctrine who desired the Thessalonians 1 Thess. 5.21 To prove all things and hold fast that which is good And also saith Vnto such as are otherwise minded God shall Reveal it Phil. 3.15 not that by Beatings and Banishments it must be knocked into them § VI. Now the Ground of Persecution as hath above been shewn is an unwillingness to suffer for no Man that will persecute another for his Conscience would suffer for his own if he could avoid it seeing his Principle obliges him if he had Power by Force to establish that which he judges is the Truth and so to force others to it Therefore I judge it meet for the Information of the Nations briefly to add something in this Place concerning the Nature of true Christian Sufferings whereunto a very faithful Testimony has been born by God's Witnesses which he hath raised up in this Age beyond what hath been generally known or practised for these many Generations yea since the Apostacy took place Yet 't is not my Design here in any wise to derogate from the Sufferings of the Protestant Martyrs whom I believe to have walked in Faithfulness towards God according to the Dispensation of Light in that Day appearing and of which many were utter Enemies to Persecution as by their Testimonies against it might be made appear But the true faithful and Christian Suffering is For Men to profess what they are perswaded is right and so practise and perform their Worship towards God as being their true Right so to do and neither to do more in that because of outward Encouragement from Men nor any whit less because of the Fear of their Laws and Acts against it Thus for a Christian Man to vindicate his just Liberty with so much boldness and yet Innocency will in due time though through Blood purchase Peace as this Age has in some Measure experienced and many are Witnesses of it which yet shall be more apparent to the World as Truth takes Place in the Earth But they greatly sin against this excellent Rule that in Time of Persecution do not profess their own Way so much as they would if it were other ways and yet when they can get the Magistrate upon their Side not only stretch their own Liberty to the utmost but seek to establish the same by denying it to others The Innocent Sufferings of the People called Quakers But of this excellent Patience and Sufferings the Witnesses of God in scorn called Quakers have given a manifest Proof for so soon as God revealed his Truth among them without regard to all Opposition or what they might meet with they went up and down as they were moved of the Lord preaching and propagating the Truth in Market-places High-ways Streets and publick Temples though daily beaten whipped bruised haled and imprisoned therefore And when there was any where a Church or Assembly gathered they taught them to keep their Meetings openly and not to shut the door nor do it by Stealth that all might know it and who would might enter And as hereby all just occasion of Fear of plotting against the Government was fully removed so this their Courage and Faithfulness in not giving over their Meeting together but more especially the Presence and Glory of God manifested in the Meeting being terrible to the Consciences of the Persecutors did so weary out the Malice of their Adversaries that often-times they were forced to leave their Work undone For when they came to break up a Meeting they were forc'd to take every individual out by Force they not being free to give up their Liberty by dissolving at their Command And when they were haled out unless they were kept forth by Violence they presently returned peaceably to their Place Yea when sometimes the Magistrates have pulled down their Meeting-houses they have met the next Day openly upon the Rubbish and so by Innocency kept their Possession and Ground being properly their own and their Right to Meet and Worship God being not forfeited to any So that when armed Men have come to dissolve them it was impossible for them to do it unless they had killed every one for they stood so close together that no Force could move any one to stir until violently pulled down So that when the Malice of their Opposers stirred them to take shovels and throw the Rubbish upon them there they stood unmoved being willing if the Lord should so permit to have been there buried alive witnessing for him As this Patient but yet couragious way of Suffering made the Persecutors Work very heavy and wearisom unto them so the Courage and Patience of the Sufferers using no Resistance nor bringing any Weapons to defend themselves nor seeking any ways Revenge upon such Occasions did secretly smite the Hearts of
only year 1675 That God spake unto Cain a most wicked Man but also unto Satan Job 1. which speaking of God to Satan we suppose the Students will not say was by an outward Voice and consequently it was Internal But we ask them If all wicked Professors of Christianity should burn the Bible and destroy all outward Rules and Means of Knowledge Should they by this Means cease to Sin because they should have no Rule Or should they be excused from Gospel-Duties because they have no Rule by this Supposition according to the Students to require them In their Second Subsection they spend both their Strength and Paper in labouring to prove some things which we no wise deny as the Sequel of their Major § 14. But in the Proof of their Minor where the whole Stress lieth they utterly fail in both its Branches as we shall briefly shew As to the first they Argue thus They know no such Inward Objective Evidence of Inward Revelations of the Spirit in themselves therefore they have none such We deny the Consequence they see it not nor know it because they will not Their Prejudice against the Truth doth blind them and indispose their Understanding Yea might not the unbelieving Jews have reasoned the same way against Christ when he was outwardly present with them We do not know him to be Christ Therefore he is not Christ Again whereas they query in a scoffing way Can a thing that is self-evident he hid from the whole World except a few Illuminado's We answer If it were hid from the whole World except a few in comparison of others it is no more than what the Scripture saith That the whole World lieth in Wickedness And their Wickedness blindeth them that they do not see the Light that is in them Yet we could Instance many The Self-Evidence of Inspiration who are not Quakers so called both Christians and Gentiles who have acknowleded the Evidence and Certainty of Divine Inspiration in all Men as the surest Ground of Knowledge But we need not digress into this here we have enough besides to stop their Mouths For do not they say That the Scriptures have a Self-Evidence and yet are not the Scriptures and the Truths declared in them hid from the greatest part of the World The Mahometans reject both Old and New Testament and the Jews the New although they read them And yet according to our Adversaries they have Self-Evidence So that it is Evident the same Argument is as much against the Scripture as the Light within in Point of Self-Evidence and indeed much more seeing many who deny the Self-Evidence of the Scriptures even Heathens have a Knowledge of the Self-Evidence of Divine Inspiration as Socrates Plato Plotinus Phocylides Seneca and many others And here in the close being sensible of their Weakness after they have laboured to prove the Negative they tell us That seeing the Negative is theirs they are not bound to prove it And so would roll it over on us to prove the Affirmative against their own Law which would have us to be meer Defendents As to the Maxim Affirmanti incumbit probatio it doth not help them for they have Affirmed a Negative and have been at great Pains to prove it But all in vain And why may we not put them to prove their Minor year 1676 being a Negative as well as their Master J. M. put the Jesuit Dempster to prove his Minor which John Meinzies affirmed to be Negative In their Prosecution of the Second Branch they Affirm That the Q. cannot give any sufficient Evidence of their Revelations This we deny and put them to prove it But how shamefully they fail here is apparent For instead of proving of what they Affirm they put us to prove the Contradictory and so contrary to their own Law would urge us to be Impugners and Defenders at one time a silly Trick they learned from the Baptists in their Dispute at London The Spirit 's Real and Convincing Evidence as indeed the Students Argument about an Evidence is the same upon the Matter with that which the Baptists used against us at London long before them and which the Jesuit used against J. M. long before them both So that we may see what Sort of Patrons the Students here follow But it is well to be observed That when they seek an Evidence from us they tell us pag. 57. They mean not an Evidence which will actually and de facto Convince a pertinacious Adversary but an Objective Evidence or Clearness in the thing it self which is apta nata fit of its own Nature to Convince and will really Convince the well-disposed Very well this their plain Concession destroyeth their whole Building For seeing they press upon us by way of Dilemma Either we have the Spirit of God or we have it not which is J. L. his Argument We may very lawfully by his own Example press him and his Fellow-Students with the like Argument Either they have a well-disposed Mind or they have not If they say they have not then they confess they are a Pertinacious Adversary and so not capable to be Convinced of our Evidence and surely it were great Folly in us to seek to Convince them of the Truth of a thing who are not in a Capacity to be Convinced If they say They have a well-disposed Mind then let them prove it to us or give us an Evidence of it Seeing by their own Rule Affirmanti incumbit probatio Who is so weak that doth not see that they are intangled in the same Difficulty they would urge upon us Yea into a far greater For they cannot so much as pretend to any Objective Evidence whereby to Convince us that they are well-disposed seeing they altogether deny such a thing If they Answer That they are not bound to say either the Affirmative or Negative but require of us to prove the Negative who seeth not that we have the same to Reply unto them when they urge us Either the Q. have the Spirit or they have not that we are not bound to say either the Affirmative or Negative For although to have and not to have are Contradictory yet to say that we have the Spirit and that we have not the Spirit are not Contradictory being both Affirmative And indeed when we assert Things only in Thesi we do not say either that we have or have not the Spirit but this we say and we are able to prove from Scripture that all good Christians have the Spirit of God immediately to Teach and Guide them into all Truth and all Men have it so far as either to justifie or condemn them By this we stand and are able to defend it through the help of God as consisting both with Scripture and sound Reason year 1676 and Testimonies of the Antients But if they think with their little Craft to bring us down from the Thesis to the Hypothesis they must know the same will
have been wrong to Confirm and Strengthen our selves in the Good now Revealed and Embraced which by the powerful working of God's Infinite Goodness turning all to the Advantage of those that love and follow Him makes the Ministry of such the more Effectual as in the Example of Paul and others was manifest It being then so that the Condition of my Life hitherto albeit I as yet am but a Young Man gives me Experience more than perhaps to many others to Treat of this Subject Therefore finding a true Freedom and Liberty in my Spirit I have willingly undertaken for the sake of some to Write something briefly and yet I hope clearly thereof that my Experience herein if the Lord will by His Blessing may be made Vseful to others My first Education from my Infancy up fell amongst the strictest Sort of Calvinists those of our Country being generally acknowledged to be the Severest of that Sect in the heat of Zeal surpassing not only Geneva from whence they derive their Pedigree but all other the Reformed Churches abroad so called The Author's Education and Experience So that some of the French Protestants being upbraided with the Fruits of this Zeal as it appeared in Jo. Knox Buchanan and others do besides what is peculiar to their Principles of this kind alledge the Super-abundance thereof to proceed a fervido Scotorum Ingenio i. e. from the violent Complexion of our Country-Men I had scarce got out of my Child-hood when I was by the permission of Divine Providence Cast among the Company of Papists and my tender Years and Immature Capacity not being able to Withstand and Resist the Insinuations that were used to Proselite me to that way I became quickly defiled with the Pollutions thereof and Continued therein for a time until it pleased God through his rich Love and Mercy to Deliver me out of those Snares and to give me a clear Understanding of the Evil of that Way In both these Sects the Reader may easily Conceive that I had abundant Occasion to receive Impressions contrary to this Principle of Love herein Treated of seeing the Straitness of several of their Doctrines as well as their Practice of Persecution do abundantly declare how Opposite they are to Vniversal Love as shall hereafter more at large be shewn And albeit the time it pleased God to deliver me out of these Snares I was so Young that it may be presumed my Observations could be but Weak and consequently my Experience Inconsiderable yet for as much as from my very Child-hood I was very Ambitious of Knowledge and by a certain Felicity of Vnderstanding I think I may say without Vanity successful beyond many of my Equals in Age though my Observations at that time were but Weak yet since I have with more Leisure and Circumspection gathered thence so much Experience as I am Confident will serve for a sufficient Foundation to any Superstructure I shall build upon it in this Treatise The Time that Intervened betwixt my forsaking of the Church of Rome and Joining with those with whom I stand now Engaged I kept my self Free from Joining with any Sort of People though I took liberty to Hear several His Hearing several Sects And my Converse was most with those that Inveigh much against Judging and such kind of Severity seeming to Complain greatly for want of this Christian Charity among all Sects Which Latitude may perhaps be esteemed the other Extream opposite to the Preciseness of these other Sects whereby I also received an opportunity to know what usually is pretended on that side likewise and thence can say some-what Experimentally on that part also As for those I am now Joyn'd to and whom I justly esteem to be the true Followers and Servants of Jesus Christ People's Various Judgments of the Quakers the World speaks diversly of them as to this matter some highly accusing them of the Want of Charity and quarrelling with them as such who peremptorily Condemn all but themselves Others have a Contrary Conceit of them each according as they are Prejudicated and Informed What may be truly said in the Case shall after appear I my self have been diversly Censured in this matter being ingaged in Controversy which as they can be scarcely handled without something of sharpness so are seldom managed by any so successfully as not to bear the Censure of some or other in this respect Having then upon the whole matter observed that this Want of Charity is that for the Want of which each Sect accuses the other and yet are most averse to see this Defect in themselves and that some do accuse All Sects as guilty of this Crime I have judged it meet to commit my Sense hereof to Writing according to the purpose signified in the Title afore-mentioned SECT II. The Nature of Christian Love and Charity demonstrated the Consistency of True Zeal therewith It 's distinction from false Zeal THE Nature of Christian Love and Charity is fully and abundantly described in the Holy Scriptures The Nature of Christian Love and Charity where it is preferred before all other Vertues and Properties whatsoever as that which Comprehendeth in it all other Perfections and is the Root and Spring of them For there can be no true Vertue but that which proceedeth from Love hence God himself is called Love 1 Jo. 4.7 as being that under which all his Innumerable and Unutterable Perfections are Included By this Love we are Redeemed from the Corruption of our Nature and have received the benefit of a Mediator Joh. 16. This is the Banner wherewith God covereth his Children Cant. 2.4 This is that which Constrained our Lord Jesus Christ to lay down his Life for us Joh. 15.13 The Exercise of this is given by Christ as the principal Token of his Disciples Joh. 13.35 It is numbered as the first Fruit of the Spirit Gal. 5.22 It is called the fulfilling of the Law as that wherein all Consisteth Rom. 13 10. For to love God above all things and our Neighbour as our selves is the sum not only of the Law but of the Gospel also 1 Cor. 13.13 Therefore the Apostle Paul giveth to this Love or Charity the Precedency before either Faith or Hope The Excellency of Love and Charity and Necessity of pressing after it in which Chapter he doth briefly but very Emphatically describe it For having first shewn that the speaking with Tongues of Men and Angels that the gifts of Prophesying Vnderstanding and Knowledge that the Faith that even could Remove Mountains and the Giving of all to the Poor yea and the Body to be burnt is nothing without it He proceeds to the Description of it thus Charity suffers long is kind Charity envieth not Vaunteth not it self is not puffed up dos not behave it self unseemly seeking not her own is not easily provoked thinketh no evil rejoiceth not in Iniquity but rejoiceth in the Truth beareth all things believeth all things hopeth all things endureth
Nimeguen to Consult the Peace of Christendom so far as they are concerned Wherein the true Cause of the present War is discovered and the Right Remedy and Means for a firm and settled Peace is Proposed By R. Barclay a Lover and Travailer for the Peace of Christendom Which was delivered to them in Latin the 23 d. and 24 th days of the Month called February 1677 8. and now published in English for the satisfaction of such as understand not the Language Psal. 2.10 Be wise therefore ye Kings be instructed ye Judges of the Earth serve the Lord with fear and rejoyce with Trembling Kiss the Son least he be Angry and ye perish from the Way when his Wrath is kindled but a little blessed are all they that put their Trust in him To the Embassadors and Deputies of the Christian Princes and States met at Nimeguen to Consult the Peace of Christendom R. B. a Servant of Jesus Christ and hearty Wel-wisher to the Christian World Wishes Increase of Grace and Peace and the Spirit of sound Judgment with hearts Inclined and willing to Receive and Obey the Counsel of God LET it not seem Strange unto you who are Men Chosen and Authorized by the Great Monarchs and States of Europe to find out a Speedy Remedy for the present Great Trouble under which many of her Inhabitants do groan as such whose Wisdom and Prudence and Abilities have so Recommended them to the World as to be Judged fit for so Great and Difficult a Work To be Addressed unto by one who by the World may be esteemed Weak and Foolish whose Advice is not Ushered unto you by the Commission of any of the Princes of this World nor Seconded by the Recommendation of any Earthly State For since your Work is that which concerns all Christians why may not every Christian who feels himself stir'd up of the Lord thereunto Contribute therein And if they have place to be heard in this Affair who come in the name of Kings and Princes let it not seem heavy unto you to hear him that comes in the Name of the Lord Jesus Christ who in the truest sense is the Head and Governour and Chief Bishop of the Church the Most-truly-Christian and Catholick King Many of whose Subjects are Concerned in this matter and the Blood of many in Hazzard for whom he hath shed his precious Blood And yet who shall not seek to Obtrude upon you the Belief of the Truth or Certainty of his Commission because of his own Testimony but leave it as well as the things he therein delivereth to the holy and pure Witness of God in all your Consciences to be Received or Rejected by you as it shall there be Approved or not Approved Know then My Friends that many and often times my Soul has been deeply bowed down under the weighty Sense of the present State of Christendom and in secret before the Lord I have mourned and bitterly lamented because thereof And as I was Crossing the Sea and being the last Summer in Holland The Burthen that was upon the Author in this Matter and some parts of Germany the Burthen thereof fell often upon me and it several times came before me to Write unto you what I then saw and felt from God of these things while I was in those parts But I Waited and was not willing to be Hasty and now being Returned to my own Country and at my own Home I cheerfully accept the fit Season which the Lord has put in my hand and called me to therein to signify unto you those things which in his Name and Authority I am Commanded to do And for this End the Lord has shewn me what the Causes are of all this Mischief and Confusion and Desolation which are necessary to be made known unto you and deeply and seriously to be Considered by you Else ye can never be able to Apply the Right Remedies I speak of the Primary and Original Cause The Primary Cause of Mischief first to be Removed as it proceeds from him and is hatched by him who is the Author of all Mischief and the great Enemy to as well as Envyer of the true Peace and Prosperity of all good Christians and who sows in Mens hearts that Evil Seed and fomenteth that bad Ground from which all Evil Riseth For unless this be seen discovered and removed in the Ground although the secondary and more immediate Causes be seen to wit the Projects Designs and Councils of Men and in part be answered and removed by giving way to some and taking from others according as they are more or less formidable and considerable measuring these things by the Rules of Humane Wisdom and Carnal Prudence and Policy yet that is not sufficient That may Allay the Heat for a Time but will not Remove the Evil and You in so doing will prove but like those Physitians that do Mitigate the pain and violence of a Disease for a Time but do not take away the Ground and Cause of it so that it shortly again Returns and in the End Destroys him that is Afflicted with it The Chief Ground Cause and Root then of all this Misery among all those called Christians is because they are only such in Name Christians in Name and not in Nature and not in Nature having only a form and profession of Christianity in shew and words but are still Strangers yea and Enemies to the life and vertue of it owning God and Christ in words but denying them in works and therefore the Lord Jesus Christ will not own them as his Children nor Disciples For while they say they are his Followers while they Preach and Exalt his Precepts while they Extoll his Life Patience and Meekness his Self denying perfect Resignation and Obedience to the Will of his Father yet themselves are out of it and so bring Shame and Reproach to that Honourable Name which they Assume to themselves in the face of the Nations and give an occasion for Infidels Turks Jews and Atheists to profane and blaspheme the holy Name of Jesus Is it not so While so much Ambition Pride Vanity Wantonness and Malice Murder Cruelty and Oppression Abominations abounding in the Courts of Christian Princes yea and all manner of Abominations abounds and is openly practised yea while those that should be Patterns and Examples of Justice Vertue and Sobriety to others do for the most part Exceed most in those things So that the Courts of Christian Princes who while in words seem more to Glory in being Professors and Protectors of Christianity than in their outward Crowns which should be Colledges of Vertue and Piety are mostly Scenes of greatest Wickedness and Nests and Receptacles of all the Baffoons Stage-players and other vilest Vermin not fit to be mentioned I say Is it not so While upon every slender Praetext such as Their own small Discontents or That they judge the present Peace they have with their Neighbour cannot sute
Prejudice against such Books is because so much is to be found in them against my Old Errors for I cannot but know saith he that whoever reads these must see my Nakedness and Folly without much Study As for this Imagination we must take it with much more upon Trust but this helps to prove the Needlesness of his large Examination ¶ 6. At his usual rate of Perverting he goes on to say That the Account I make of all the Learned Men of the World is that they are Scribes and Disputers of the World c. But for proof of this we have nothing He Confesseth the Words to be those of the Apostle and how he proveth that I have a different Meaning from the Apostle I know not After he hath Commended his Learned Men and loaded the Quakers with Reproaches he concludes this Paragraph page 8. with another Falshood and yet he will have it Remarked to wit That according to my Judgment the Pure and Naked Truth of God was never unfolded nor Declared until the Generation of the Quakers arose But where he finds me saying so he tells not and indeed cannot since such a thing was never Asserted by me For Answer to my saying That God has laid aside the Wise and Learned and made use of Illiterate Men as to Letter-Learning after he saith It is Affirmed without Proof not considering how Improper it was not to Expect any formal Probation upon the Occasion and manner it was delivered he gives us divers Citations out of the Apostle Paul warning against Seducers All which I acknowledge to be True but the Question lieth in the right Application And yet since albeit he believes they very Appositly agree to us he thinks it not his present Business to Demonstrate it it will need no Reply After he has proceeded in his Tenth page according to his usual sort of Railing affirming the great Difference betwixt our Doctrine and that of the Apostles he brings forth a mighty Charge That I usurp the Throne of God and Judge of Men's Hearts and Intentions but how Guilty himself is of that Crime hath been in part already shewn and will hereafter more appear But why do I so because I say The Clergy have Clouded the Truth The Clergy Clouding the Truth that the People might Admire and Maintain them that the Common People might Maintain and Admire them But have not Protestants and that truly Asserted this of the Popish Clergy and is not the Thesis directed to such Will it not then hold True according to his own Judgment of a great yea the greatest Part of those to whom it is directed what then will become of his Clamours Yea if it were needful I could give Instances of very Mean Thoughts he and his Party have of many of the Protestant Clergy yea and Reflections not much if any thing inferiour to this to verify with how little Ground he quarrelleth me here As for his Malitious Aspersion That there are shrewd Presumptions our Stock lies at Rome he should have produced some of them if he could We could never yet Obtain for this Old Calumny from our Adversaries the least Probation and it will be found as hard for him to prove it as he may think it for such who strongly Affirm Their great IDOL the COVENANT was Contrived at Rome and came from thence As for his Reflections upon our Church as being All Eyes and Ears it will be proper to speak of it in its own Place Next to prove the Positions of the Quakers to be such as overturn and destroy the Gospel he bringeth page 11. divers Citations out of Mr. Norton and Mr. Stalham as he terms them adding More may be had out of Mr. Hicks J. B.'s False witnesses contributing to his bulky Book But such Witnesses will have small Credit with Impartial Readers If he himself had dealt Impartially he should have first read our Answers to them ere he had given them such Authority It were Easie for me by way of Reply to Transcribe what our Friends have written particularly by way of Answer to them did I as much Affect to have my Writings bulky as it seems he doth He closeth up this with a Fit of Railing and after he has quarrelled me pag. 12. for having an high Conceit as he imagines of my Theses he falls fresh to that Work again telling They have Weight to sink into the bottomless Pit the poor Soul that embraces them I never sought any should Receive Doctrines as Truth upon my Bare Testimony and therefore he needs not Vpbraid me with so doing And whereas on the Contrary as himself immediately Observes I leave what I say to the LIGHT in every Man's Conscience it shews with how little Reason he made his former Alledgance After he has pleased himself with making an Impertinent Conjecture of the Import of these Words that so he might if he could render them Ridiculous he cometh at last to the True Vnderstanding of them And truly he needed not fear at my being offended that he should make a Judgment of what I writ according to his Conscience but he went the wrong way to Work when his Labour is to pervert and wrest and make them speak what they do not This apparently proceeds from Malice and Prejudice and the Light of his Conscience if he had minded it would never have prompted him so to do Thus I am come to the End of the First Chapter ¶ 7. In the Second Chapter Intituled Of the true Ground of Knowledge I find he cannot Contradict what is Asserted by me only because he must be Carping he makes a Noise that Joh. 17.3 cited by me So much of the Sentence was not set down in the First as Second Edition What a pitiful Cavil this is the Reader may easily judge since the Place was noted it was enough though never a Word had been set down but this with him is a bad Omen Let the Judicious judge of this Man's Judgment in the Matter But because he cannot Quarrel at what is said he will quarrel That so much is not said as he judged meet But he may be pleased to understand that I judged my self under no Necessity to Advise with him what was Needful for me to Write But saith he since I take upon me to Teach the whole World it is strange it should be so Natural for this Man to write Vntruths since I direct my Theses only to the Christian World But if it may render me odious such Peccadillo's pass with him it seems but for Piae Fraudes I intended never to write of those things concerning which we do not differ from others But let us see wherein he accounts me Defective I have Written nothing saith he of the Nature and Attributes of God I write not to Atheists but Christians who already acknowledge and I judge it not my Work to write Books to perswade Men of that they already profess to believe But I write not Expresly and